Eroticism cut from classical mythology, ritual, and intimacy In The Flesh Between Us the speaker explores our connections to each other, whether they be lovely or painful, static or constantly shifting, or, above all, unavoidable and necessary. Intensely and unapologetically homoerotic in content and theme, The Flesh Between Us sensuously conducts the meetings between strangers, between lovers, between friends and family, between eater and eaten, between the soul and the body that contains it. Pushing the boundaries of what has been traditionally acceptable for gay and erotic content and themes, the poems adapt persona, Greek mythology, Judaism, and classic poetic forms to interrogate the speaker’s relationship to god and faith, to love and sex, to mother and father. Stark and mythical, the imagery draws from the language of animals and nature. Episodes of kink tangle with creatures of forests and lore. In this tumult, the lines of poetry keep a sense of boundary and distance by the seeming incompatibility of their subjects: daybreak and dissection, human and insect, worship and reality. The touch of irreconcilable bodies, in Adkisson’s language, intimates the precise moment of love. The idea of love moves viscerally through rib, lung, throat, and mouth. The poems show how flesh opens in so many ways, in prayers, in bleeds, in ruts. The flesh, opened, begins to swell. If there is guilt in this, Adkisson’s poems refuse the placid satisfaction of confession. Whatever attachments the reader dares to draw must be made with blade or tongue. The reader must commit to the potential violence narrated by these poems.

In this first book-length study of lesbian s/m, Lynda Hart creates a vivid and compelling counterdiscourse to the erotophobic voices in contemporary cultural debates. Focusing on a variety of representations, from the boundary-shattering work of queer performances to the daring conjunction of childhood sexual abuse and perverse desire in the work of Dorothy Allison, Between the Body and the Flesh situates s/m as a lightning rod that stimulates discussions of censorship in the arts, the fetishization of sexual paraphernalia, recombinations of class, race, and sexuality, and the politics of psychoanalysis.

"Intensely and unapologetically homoerotic in content and theme, this book explores the limits of sexual intimacy, familial intimacy, and the attachments we have to ourselves, arguing that our connections to each other may be lovely or painful, static or constantly shifting, but are, above all, unavoidable and necessary"--

'Notes on the Flesh' is a collection of short stories that unravel the intricacies of identity, love, and illness in the Middle East. Unreliably narrated, these are the stories of women and men who have lost the war against patriarchy. Adolescent love, intimacy and familial sacrifices are the shadows that accentuate the unhealable rift between tradition and modernity.

Working at the local processing plant, Marcos is in the business of slaughtering humans—though no one calls them that anymore. His wife has left him, his father is sinking into dementia, and Marcos tries not to think too hard about how he makes a living. After all, it happened so quickly. First, it was reported that an infectious virus has made all animal meat poisonous to humans. Then governments initiated the “Transition.” Now, eating human meat—“special meat”—is legal. Marcos tries to stick to numbers, consignments, processing. Then one day he’s given a gift: a live specimen of the finest quality. Though he’s aware that any form of personal contact is forbidden on pain of death, little by little he starts to treat her like a human being. And soon, he becomes tortured by what has been lost—and what might still be saved.

As the Christian doctrine of Incarnation asserts, “the Word became Flesh.” Yet, while this metaphor is grounded in Christian tradition, its varied functions far exceed any purely theological import. It speaks to the nature of God just as much as to the nature of language. In Philology of the Flesh, John T. Hamilton explores writing and reading practices that engage this notion in a range of poetic enterprises and theoretical reflections. By pressing the notion of philology as “love” (philia) for the “word” (logos), Hamilton’s readings investigate the breadth, depth, and limits of verbal styles that are irreducible to mere information. While a philologist of the body might understand words as corporeal vessels of core meaning, the philologist of the flesh, by focusing on the carnal qualities of language, resists taking words as mere containers. By examining a series of intellectual episodes—from the fifteenth-century Humanism of Lorenzo Valla to the poetry of Emily Dickinson, from Immanuel Kant and Johann Georg Hamann to Friedrich Nietzsche, Franz Kafka, and Paul Celan—Philology of the Flesh considers the far-reaching ramifications of the incarnational metaphor, insisting on the inseparability of form and content, an insistence that allows us to rethink our relation to the concrete languages in which we think and live.

In Poetics of the Flesh Mayra Rivera offers poetic reflections on how we understand our carnal relationship to the world, at once spiritual, organic, and social. She connects conversations about corporeality in theology, political theory, and continental philosophy to show the relationship between the ways ancient Christian thinkers and modern Western philosophers conceive of the "body" and "flesh.” Her readings of the biblical writings of John and Paul as well as the work of Tertullian illustrate how Christian ideas of flesh influenced the works of Maurice Merleau-Ponty and Michel Foucault, and inform her readings of Judith Butler, Frantz Fanon, and others. Rivera also furthers developments in new materialism by exploring the intersections among bodies, material elements, social arrangements, and discourses through body and flesh. By painting a complex picture of bodies, and by developing an account of how the social materializes in flesh, Rivera provides a new way to understand gender and race.